Orissa Review June - 2009 Puja Rituals in Srimandir Padmanabha Mahapatra mouth of Siva; that which has entered into the mouth of Uma; and that which is the opinion of Vishnu. - 'Agatam Sivamukhabjat gatam tu Girija mukhe, matam ch Basudevasya tasmat Agama uchyate'. So Agam or Tantra Sastra is mainly based on three aspects, such as - Saivism; (Saivagam) Saktism (Saktagam) and Vaishnavism (Vaishnavagam). Agam or Tantra Sastra is a means for over all development of human society - 'Dharmarth kamamokhyadi chaturbarga sadhan pathpradarshak.' Shri Jagannath in Yantra, Tantra and Mantra The mode of worship of Sri Jagannath is unique and different from that of the other Vishnu temples, situated in north and south India. Sri Jagannath is Pranab; He has been identified with the mystic Vedic Bijamantra 'Om'. His puja has been developed and systematized in a well designed- process by coordinating the basics of Vedic, Tantric and Vaisnavite streams. Dharmashastras prescribe three main streams for the puja of Hindu Devatas, those are - Nigam, Agam and Lokacar. Nigam is the pure Vedic system, Agam is the tantric system and Lokacar is the combination of both or some other system, which is followed with reference to the prevailing conditions of the locality, time and authorities. 'Tantra aims to transform every action in life into a ritual, so that the individual performs every action and thought with a feeling of worship and awareness. The action of bathing, dressing, sitting for worship, offering various symbolic sacrifices, sexual relations, stages of development from inception to womb, birth to marriage etc. are transformed into worship. The aim of Tantra is to unleash the cosmic energy in man, so that he rises to higher level of awareness.' ('A systematic course in ancient Tantric Techniques of Yoga and Kriya' - Swami Satyananda Saraswati-P.P. - 335 /336) Nigam - (the Vedic system) - The guide for Vedic Upasana (Nigam) is Karmakanda; which concentrates mainly on Japa, Jaga and Yagnya (fire sacrifice). - 'Swatah pramanswarup Veden nischitartho nigamyate gnayeta iti atah Vedah Nigamah, Nigamyate gnayete anena iti Nigamah.'(Devi Bhagavat 1-5-61) Tantra has been divided into 64 parts 'Chatuhsasthi ch Tantrani'. Over and above that, saints such as Kapila, Jaimini, Basistha, Pulastya, Bhrugu, Yagnyabalkya, Sukra and Brihaspati etc. have written huge number of Agam (Tantra) - Agam or Tantra Sastra is very much elaborate and contains the multiple system of Upasana. The proper meaning of the term Agam is that which has come out of the 15 Orissa Review June - 2009 Upaantras also. Tantric system has some Acaras; out of them Bamacara and Kaulacara are most important. Bamacara is not suitable for Vaishnavite system. In Tantra, Yantra and Mantra play the major role. between consciousness and form. This system applies to every thing in the world around us. The visible form is the expression, while the Mantra is the vehicle of expression. Mantra is the direct link with the beyond. Yantra - Yantra is the body of the deity. Puja of a deity is required to be taken up on a Yantra, so Yantra is very important. 'Sarbeshameb Devanam Yantrapuja Prasashyate' (Gautami Tantra). Without a Yantra, Puja can not be taken up. If the Yantra is not known then eight-petalled lotus is to be accepted as Yantra and the puja is to be undertaken accordingly. 'Bina Yantren chet puja Devata na prasidati, Anuktakalpe Yantram tu likhet Padmadalastakam '. (Gautami Tantra) The deities on the Simhasana of Srimandira have been placed on specific Yantras; Sri Balabhadra on Tara Yantra, Sri Subhadra on Bhubaneswari Yantra and Sri Jagannatha on Kali Yantra. The Daru Devatas (made of wood) themselves are Tantrics, because their construction has been made on Tantric background, with reference to Matsya Purana, Sanatkumar Samhita, Biswamitra Samhita and Hayasirsha Samhita etc., all Tantric Texts. The Vimana of Sri Mandir is a Siddha Pitha and the deities are the SiddhaYantras. To keep the Yantras; engines moving; the presence of a perfectly trained and experienced Yantree or Engineer is always required; he is the Pujak in the literature of Sri Mandira and he is charged on Tantra. 'Mananatt Mantrah' Mantra is very difficult; it can only be learnt from perfect Gurus or teachers; and it is the only means to take up Puja in a systematic manner. Who are the Gurus then ? They are Brahma, Vishnu and Maheswar. From the above analogy we conclude that in the Puja Paddhati of Srimandira, Guru is there in place of Mantra; Pujak is there in place of Tantra and the deities are there in place of Yantras. Mantra - Mantra is the soul of the deity on a Yantra. - 'Mantrayate guptam paribhasate iti Mantrah'. Mantra is secrete, to be learnt from the best Guru. The sound of the Mantras being chanted combined with the power of the resolve made by the person performing the Puja, reaches the divine power that converts the chants into the desired blessings. It is a must that Mantras are very powerful. But they must be chanted in a balanced note and rhythm. - 'Manah santoshanam saucham maunam mantrarth chintanam, Abyagramanirbedah japamsapatti hetabah'. Mantras in a gross level are special sound patterns. On a deeper sense they are still much more. Along with Mandalas and Yantras, Mantras are most important and considered as the essence of the practical Tantra. Mantras and Yantras (Mandalas) are utilized in conjunction with each other to form powerful combination. A Mandala, Yantra or Devata is the form of consciousness. The Mandalas, Yantras or Devatas are the manifested forms, configurations of Shakti, while the Mantra, which is also Shakti, is the link System of Pancaratram Pujapaddhati Narada Purana mentions that the Puja of Sri Purusottama was being undertaken according to the tenets of Pancaratra system during the time of king Indradyumna. The same system with some additions and alterations continues even at present. Among the different disciplines of Vaishnava worship the system of Pancaratram holds a very prominent position. The Supreme Narayana himself, who in turn taught it to Uddhab within 16 Orissa Review June - 2009 work, stated to have been originated at Purusottam Khetra; it has also much influence on the puja system of Sri Jagannath. the span of five nights, directly imparted it to Sage Narad. Pancaratram literature glorifies image worship as even superior to the Vedas. Whatever that may be, under this system, the idols have been held as very necessary to conceive and meditate on God. Niladri Mahodaya is a very popular work. It states the origin, rites and rituals of Sri Jagannath. But the period of its compilation and about it's actual author are not yet definite. Some say that it was compiled at the time of Ganga king Bhanudev IV (1414-1435 AD), but this book as a reference is not found to have been quoted by any author of Orissa till 18th century. So it comes to one's mind that it is a later compilation. Niladri Mahodaya contains 91 chapters, dealing in detail with all the rites and rituals and day-to-day functions in Jagannath temple. It is a compilation based on all Dharmasastras, Puranas and Tantras etc., hence it is called as 'Sthala Purana' in Orissa. However, the latest compilation of Niladri Mahodaya along with its Oriya translation has been edited by Dr B.K Swain and published by Sadgrantha Niketan, Puri recently in two volumes and available in the market. Texts on Pujapaddhati Some ritual texts exhibiting the mode of worship of Jagannath, as available at present are mentioned below. Gajapati Purusottama Dev (1466-1497 A.D), the famous Gajapati king of Ganga dynasty, compiled 'Gopalarchanavidhi' on the rites and rituals of Sri Jagannatha and 'Muktichintamani' on the sanctity of Purusottama Puri. Gopalarchanavidhi otherwise known as 'Niladrinatha Pujavidhi' and 'Niladrimahodayarcanavidhi' have been compiled on the Vaishnava Skandha of Agamakalpataru. Narasimha Mishra Vajpeyee (1525-1580 A.D) was the famous Smrti writer and royal preceptor of Gajapati Prataparudra Dev (14971533AD). Out of his 18 voluminous works 'Nityacarapradeepa' was the best and it has been published by the Asiatic Society of Bengal in 1928. Nityacarapradeepa has been divided into 4 parts excluding its Parivasa Prakaran. In this work the author described in detail, about all the temples, tirthas, lakes, Gods and Goddesses of Srikhetra. Therein he has suggested for worshipping Sri Balabhadra in Sankarshana mantra, Sri Jagannatha in Krishna mantra and Goddess Subhadra in Devi mantra. Over and above all references cited above, the fairs and festivals, rites and rituals of Sri Jagannath Temple have been discussed in the following works. Gadadhar Rajguru Mahapatra (17001750 AD) was a reputed Smrti writer, his compiled work 'Gadadharpaddhiti' has also been published by the Asiatic society in 1904 and 1908. In his 'Kalasar,' in the Mangalacaran he has started with praying Lord Jagannath and mother Vimala. Sri Gautamiya Tantra is another 17 (a) Gopalarchanapaddhati by Sri Basudev Tripathy (1700- 1750 AD). (b) Kalanirnaya - by Sri Raghunath Das (17151750 AD) (c) Kalsarvasva - by Sri Krishna Mishra (1750 AD) (d) Virasarvasva - by Sri Gopinath Tripathy (1778 AD) (e) Bamdev Samhita - Published by Muktimandap Pandit Sava, Puri during 1972. (f) Surisarvasva - by - Govinda Kabibhusana Samantaray; edited by Sri Bhagaban Panda Orissa Review June - 2009 and published by Orissa State Museum (published in 2 parts in 1974 and 1994) the Parasara Samhita quotes the integrated form of Lord Jagannath, Balabhadra and Subhadra. 'Jagannatheti bamangam Balaramardharupinam / SubhadrakhyaMahalaxmi rupasardhangabeshinam // xxxx Tam paraparamabyaktam namami Purusottamam '.// Here Goddess Subhadra has been accepted as Goddess Laxmi, who blesses the world with auspicious boons. All such texts except 'Surisarvasva' have broadly dealt with the puja systems of Sri Jagannath only, but there are no ancient independent ritual texts exhibiting the detailed mode of worship of Sri Balabhadra and Subhadra. Even though there are some independent temples of Balabhadra / Baladev in some places of Orissa, which are of later origin, the Pujaks thereof state that they follow the similar mode of worship to that of Puri temple. One small text 'Surisarvasvokta Sri Basudev Pujapaddhatih' compiled by Pandit Sri Jameswara Mishra Sharma around fifty years back exhibit the puja system of only Sri Balabhadra. Feeling of a common man When a normal devotee hears the puja proceedings in Jagannath temple, he feels that the puja mantras are partly Vedic, partly Tantric and partly Puranic. The Vedic part is the use of 'Om', at the initiation of the puja -mantra; the Tantric part is the use of 'Klim' for Jagannath - 'Hrim' for Subhadra, 'Slim' for Balabhadra after utterance of 'Om'. The Puranic part is - Krishna - Jagannath, Basudev - Balabhadra, Bhubaneswari Subhadra. Sudarshan is formless, Turiya (gap between two recitation of Om), He is considered as 'Jyotibrahma'. The Tantric texts of other states of India, which have much similarity with the puja system of Sri Jagannath, are 'Saradatilak' and 'Karmadipika'. Saradatilak of Laxman Desika seems to be a composition of middle of the 10th century. The mode of worship of SrikrishnaTrailokyamohan, recommended in this work has much similarity with the worship of Purusottama Jagannath and it is compatibility to the religious notions of Orissa. 'Karmadipika' of Kesava Bhatt Kashmirika, a follower of Nimbarka School of Visnuism, is a composition of 14th century. This text is more authoritative on the worship of Gopal Krishna with the eighteen-syllabic and ten-syllabic Mantras. It does not accept Radha as the consort of Krishna but considers Rukmini and Satyabhama as His legitimate wives. The influence of 'Karmadipika' on the Puja system of Jagannath is much more than any other text. System of worship followed at present The seriatim of puja (Pujakrama) is almost equal in respect of all the major deities placed on the Ratnasimhasan. Only we find variation in the Mulamantra, Devata Nyasa, Pitha Nyasa, Mantra Nyas and Murtipanjar Nyas mantras in respect of each of them, those are exhibited in the following chart. As regards the Avarans (Associates) of each deity, the factual position has been explained just below the chart worked out. So far as the Bhuta Suddhi, Pranab; Pran Pratistha, Martka Nyasa are concerned, the basic mantras are the guidelines. The Upacara puja includes 16 Upacaras starting from Asana to Vandana as exhibited in the succeeding paragraphs. Dhyan mantras of all the four deities are incorporated in the last paragraph of this article. In the entire Pancaratra there is only one text i.e. 'Parasara Samhita' that mentions about Sri Jagannath of Purusottam Khetra. As in the 'Jagannath Khetramahatmya' of 'Skanda Puran', 18 Orissa Review June - 2009 Balabhadra Subhadra Jagannath References Basudev Puja Paddhati Bhubaneswari Puja Paddhati Gopalarchana Puja Paddhati Mantra Dwadasakhyar Basudev Ekakhyari Bhubaneswari Mantra Mantra 'Om Namo Bhagabate "Hrim'' Vasudevaya' Astadasakhyar Gopal Mantra 'Om Klim Krishnaya Govindaya Gopijan Ballavaya' Devata Nyasa Srikanthadi Nyasa Kala Nyasa Keshavadi Nyasa Pitha Nyasa - do - - do - Mantra Nyasa Basudev Mantra Bhubaneswari Mantra Gopal Mantra Murtipanjar Nyasa - do - - do - - do - -do - Bibhuti Panjar Nyasa Abaranas (Associates) of the deities - After completion of bath, offering of clothes, sacred threads, ornaments, flowers and sandal pastes etc. to the main four deities, the puja of their Abarans are to be undertaken. This is the worship of the associates of the deities, who surround them in shape of a circle. Seven Abaranas of Sri Balabhadra -(1) 1st Abarana -Twelve syllabic mulamantra, (2) 2nd Abarana -12 Vishnus connected with 12 months - Keshav, Narayan, Madhab, Govind, Vishnu, Madhusudan, Tribikram, Baman, Sridhar, Hrsikesa, Padmanabha and Damodar, (3) 3rd Abarana -12 corresponding Shaktis - Kirti, Kanti, Tusti, Pusti, Dhrti, Ksanti, Kriya, Daya, Medha, Harsa, Saraddha and Lajja, (4) 4th Abarana four Atmas, (5) 5th Abarana - Balabhadra Himself in the middle, (6) 6th Abarana - All Digpals with their weapons (7) 7th Abarana Ayudhas of Balabhadra. Seven Abaranas of Sri Jagannath - (1) His close friends in 1st Abarana - Dama, Sudam, Vasudam and Kinkini.(2) 2nd Abarana - Hrdaya, Siras, Sikha, Kavaca and Astra portion of the Mulamantra.(3) 3rd Abarana - Eight wives of Srikrishna (4) 4th Abarana - Real and foster parents of Krishna, Balabhadra, Subhadra; cowherds and Cow - mandeis. (5) 5th Abarana - Five Kalpavrksas, celestial Vrindavana. (6) 6th Abarana - Eight Bhaktas, disciples of Krishna. (7) 7th Abarana - Digpals with their weapons, vahans (carriers) and family members. Seven Avaranas of Subhadra -(1) 1st Avarana - Monosyllabic Mantra 'Hrim', (2) 2nd Abarana - on east, south, west, north of HerGagan, Rakta, Karalika, Mahatsukama, (3) 3rd Abarana - on six corners of hexagon, from east clockwise- Gayatri, Savitri. Visnu, Saraswati, Siva and Brahma, (4) 4th Abarana - on 8-petals of the first lotus -Anangakusuma, Anangakusumatura, Bhubanpalika, Gaganvesika, Sasirekha, Gaganrekha, Karali and Vikarali, (5) 5th Abarana - 16 deities on 16-petalled lotus, from eastern side moving clockwise -Uma, As regards Sri Sudarshan there is a specific mantra, He is referred to as a thousand - spoked one Sahasrara. - 'Om Sahasrara Hum Phat'. His puja includes the violent aspects of Vishnu and contain many elements of worship of Narasimha. 19 Orissa Review June - 2009 Saraswati, Sri, Durga, Jaya, Smrti, Dhrti, Medha, Mati, Kanti, Anangamadan, Anangamadanatura, Bhubanesa, Bhubanpalika, Sarvasisira and Anangavedana and 8 mothers outside the lotus, Astamatrkas, starting from east- Brahmani (east), Maheswari (south-east), Kumari (south), Vaisnabi (south-west), Barahi (west), Indrani (north-west), Camunda (north), Laxmi (north-east), (6) 6th Abarana - 8 Digpals with their weapons, (7) 7th Abarana - Ayudhas- Sayudha and Savahan. the morning breakfast at 9 AM; Bhogamandap bhoga, for public sale at 11 AM and Badasimhar bhoga, a light dinner at 11.45 PM; are small pujas consisting of only five Upacaras. Sakal Dhoop, the morning meal at 10 AM; Madhyahna Dhoop, the mid - day meal at 1PM and Sandhya Dhoop, the evening meal at 8 PM are exhaustive pujas consisting of sixteen Upacaras. Five Abaranas of Sri Sudarshan - (1) 1st Abarana - 4 deities in four directions - Acakra (south-east), Vicakra (south-west), Sucakra (north-west), Adhicakra (north-east). This Abarana is treated as 'Angavaran' (2) 2nd Abarana - 8 weapons hold in eight hands - Simple Namaskar Mantra 'Om Sankhaya Namah' with regards to 8 weapons hold by Him in His eight hands - Sankha, Cakra, Gada, Padma, Sara, Dhanus, Pasa and Ankusa. (3) 3rd Abarana - 8 main Shaktis of Visnu - Laxmi, Saraswati, Rati, Priti, Kirti, Kanti, Tusti and Pusti. (4) 4th Abarana - 8 Digpals - Indra, Agni, Yama, Nirrti, Varun, Vayu, Kuber, Isana. (5) 5th Abarana - Ayudhas of the deity. The formal rites before the initiation of the puja on Ratna Simhasan in Srimandir, are (1) Baishnabadi Samskar i.e. fire sacrifice in the temple kitchen, (2) Puja of Surya Cakra i.e. Sun God situated in the south-east direction (agneya kona) of the temple premises and (3) Puja of Door Attendants (Dwarpals) in front of the Jay-Bijay Dwar. Seriatim of rites observed during Puja (Pujakrama) Three Pujapandas take up the pujas on Ratna Simhasan. The senior most Pujapanda performs the worship of Sri Jagannath, so also the puja of Sudarsan, Sridevi and Bhudevi. Other two Pujapandas take up the pujas of Sri Balabhadra and Sri Subhadra respectively. Preliminaries - The worshippers just after their arrival on the platform sprinkle some scented water on the ground and utter the Mulamantra; this is called Bhumisuddhi. They sit either in Padmasana or in Svastikasana on a wooden stool, on the right side of the deities facing towards the images, so that they face towards the north, while the deities face towards the east. The next item is Vighnotsarana, removal of obstacles. Then they seek permission from the Bhairava. Sastras codify that Bhairava is the guardian of the Khetra so also of the temple. Next is Ghanta Pujanam - Ringing of the hand bell -This indicates that the puja begins; Ghanta also drives away all the demons from the spot. The next preparation is Pujopakarana - Drabya-Samsthapana-this is arrangement of puja articles. Pancopacar and Shodasopacar Puja By the term Puja we mean to offer some food items to God; the item due for offering to God is called 'Naivedya'; after the food items already offered to God it is turned to Prasad, but in the temple of Sri Jagannath it is Mahaprasad. Puja in Jagannath temple is termed as Dhoop. The literal meaning of Dhoop is incense. The pujas are undertaken behind the closed doors and the public are not allowed to see to it; when after puja; the doors are opened; the sanctum becomes smoky with descent incense; for this reason here puja has been termed as Dhoop. In the temple of Jagannatha Puja is normally offered six times in a day. Gopal Ballav Bhoga, 20 Orissa Review June - 2009 (Sanctification of upacars by Bikhana; Prokhana; Tadana; Abagunthana; Dhenumudra; Mahamudra and recitation of Mulamantra), Atmapitha puja, Suddhitrayam (The purification of the worshipper; the Mantra and the Deity). Ritual purification of the self Samanyarghya Vidhi (Preparation of holy water), Asana Suddhi (Purification of the seat), Kara Suddhi (Kara suddhi is smearing the palms with some sandal- paste, then having taken a flower, rubbing the same with utterance of the mantra 'Sudarsanaya Astraya Phat'), Dasa Diga Bandhan, Bhuta Suddhi (Purification of the elements of the body), Pranab, Prana Pratistha (Establishment of the vital breaths; Kara nyasa; Deha nyasa etc of the Mantra; meditation on Pranasakti), Pranayam (The regulation of vital breaths), Matruka Nyasa (Touching of various parts of the body by right hand palm and finger tops; along with chanting of appropriate mantras). Antarmatruka and Bhirmatruka both to be covered.) Realization of the deity and Actual worship - Devata Pithapuja -Yantra puja, invocation of the deities; Establishment of the deities; Prana Pratistha; Nyasas on the bodies of the deities; exhibiting the Mudras of the deities; (abahan; sthapana; sanniddhana; sannirodha; sakalikarana; abagunthana; dhenumudra; amrutikaran; mahamudra; paramikarana; these are the ten mudras). Antaryaga (mental or internal worship) the worshipper establishes the image of KrisnaJagannath in his heart, undertakes an internal firesacrifice and offers Him mental worship. In course of conducting such action the Cakra in the Muladhar is considered as the Vedi and the deity is imagined as the fire burning on it. Upacar Puja -(offering of the following upacars) -- Asanam (Offering of seat), Swagatam(Extending welcome), Padya -(Providing water for foot washing), Arghya - (Providing water for face washing), Acamaniya -(Providing water for mouth rinsing), Madhuparka -(Mixture of honey and other items), Punah Acamana - (Rinsing of mouth on subsequent occasion), Snana -(Taking Bath on exhibition of Snana mudra), Bastra and Yajnopavita -(Offering of dresses and provision of sacred threads), Abarana - (Offering of ornaments to the deities), Gandha -(Offering of sandal paste and other scented materials), Puspa -(Offering of varieties of flowers), Puspanjali (Offering of five Puspanjalis), Abarana Puja (from first Abarana to Seventh Abarana, as discussed earlier, this is an interruption in between the Upacar Puja), Dhoop -(Offering of incense), Deepa -(Showing of candle pot to the deities), Naivedya -(Naivedya samskar; offering of Naivedya to the deities, showing Naivedya mudra with mantrochattan; Japa or muttering of the mantra; providing water for ablution to the deities; acamana; offering of tambula and aratrikam.), Candanaivedya -(Bahyabali). Preparation for external worship - Arghya Samskar (Vishesarghya Bidhi), Upacar Samskar Concluding rites - Prasannarca (Keeping the deities in full charming attitude), Deification of the self - Devata Nyasa (Srikanthadi Nyasa for Balabhadra; Kala Nyasa for Subhadra, and Keshbadi Nyasa for Jagannath), Tattwa Nyasa (The worshipper has to identify the body part by part with the whole universe with all the mundane and the Devine on it), Bhabanacatustayam / Pitha Nyasa (Muladhar bhabana; Hrdaya bhabana; Hasta bhabana and Deha bhabana), Mantra Nyasa (Basudev mantra for Balabhadra, Bhubaneswari mantra for Subhadra and Gopal mantra for Jagannath), Murtipanjara Nyasa (Placing of alphabets inside and outside the body for identification with Brahma Basudev mantra for Balabhadra, Bhubaneswari mantra for Subhadra and Gopal mantra - Bibhuti Panjara Nyasa for Jagannath). 21 Orissa Review June - 2009 Aratrikam- (This is the main lustration.), Bandanas - (Prayers after completion of all upcaras symbolizing the deities as royal authorities), Brahmarpana -(Atmasamaparna before God), Hinapuranam - (Making good of all shortcomings), Nirmalya Grahanam and Prasad Sebanam etc, Pradakhina and Namaskaram. Pujaka - The Worshipper He, who offers the upacaras and naivedya to the deities, is known as Pujaka, a Pujapanda, in the language of Sri Jagannath temple. As the Pujapaddhati followed here is based on Vedic culture; he can also be called as an Acharya. By performing Asana Suddhi; Bhuta Suddhi; Kar Nyasa and Deha Nyasa of the mantra; meditation on Pranasakti; Prana pratistha; Kara Suddhi; Pranayama; Antarmatraka and Bahirmatraka Nyasas etc; the Pujak initially attributes godly qualities in himself and then undertakes the puja of the deities. Dhyana Mantra of Sri Balabhadra 'Om Vishnu saradacandrakotisadrusam sankhasthangam gadam, Ambhojam dadhantam sitabjanayanam kanlyajaganmohanam Abaddhangadaharkundalmahamaulisphuratkankanam Sribatsankamudarkaustubhadharam bande munindreih stutam' An Acharya must have been born in a high family, he must have acquired thorough knowledge in Vedas; Upanishads; Vedangas; Smrutis; Agamas and specifically on the Pancaratra puja system. He must be a man with full faith and devotion to God and well-versed on Vedic as well as Tantric mantras. He should be a married person; maintain perfect health and there may not be any physical deformities in him. He must be performing his daily routine works; snana; suddha bastra paridhan; bandana; tarpana; baiswadeva; sandhya and gayatri etc. with all devotions and then proceed to the temple premises for Devarchana. In the Niladri Mahodaya, Chapter 38 to 89 specifies the daily rituals to be undertaken by a Pujaka before proceeding to take up the puja of Sri Jagannath. He is to be compassionate; pious; righteous; peaceful; truthful and helpful. He has to maintain a pure and simple life style without involving himself in any unethical matters and observe a spiritual code of conduct in his personal private life. So he is the Pujaka of Sri Jagannath and to be respected by one and all. And 'Shantam chandradikantam mushalahaladharam basudevagrajantam - Vogisham charubaktram bishadharmukutam sebitam devabrundeih Bandeaham lokanatham tribhubanabiditam sarbasiddhipradanam Ramamabhiram bikasitabadanam rebatiprananatham.' Dhyana Mantra of Sri Subhadra 'Yasajabakusuma patakdibyamurtim Pashankushambhayabarana nijabahudandyih. Aashodashakhyakalaya nija padmabasa Ekakhyari tribhubanadhipatinamasthe.' Dhyana Mantra of Sri Jagannath 'Phulendibaramindukantibadanam bahambatamspriyam, Sribatsankmudarkaustubhadharam pitambaram sundaram Gopinam nayanotpalarchitatanum gogopasanghabrutam Gobindam kalabenubadanparam dibyangbhusham bhaje.' Dhyana Mantra of Sri Sudarshan'Sarbabyabsampurnamstabahum Sudarshanam Astayudhaparibarmastakhyarasamanwitam. Astarm chakramlyugram mushalam chankushayudham Bamtah shankhashikhinau dharayantam karambuyeih Raktachandanliptangam raktagadhanulepanam Raktabastraparidhanam raktamalabibhushitam. Agra pingalakonakhyam jwalamalatibhishanam Danstrakaralbadanam bhayasyapi bhayabaham Sudarsanabhidhanam tam cakramadhy bichintayet. Padmanabha Mahapatra is the Sri Mandira Purohit. He lives in Pratihari Lane, Matimandap Sahi, Puri. 22